To see the other types of publications on this topic, follow the link: The Confession of Faith.
Journal articles on the topic 'The Confession of Faith'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'The Confession of Faith.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Congdon, David. "Jesus and Faith: The Doctrine of Faith in Scripture and the Reformed Confessions." Journal of Reformed Theology 3, no. 3 (2009): 321–44. http://dx.doi.org/10.1163/187251609x12559402787119.
Full textAbstract:
AbstractThis article examines the complicated relationship between church confession and Holy Scripture as it manifests itself in the doctrine of faith expounded in the Reformed confessions of the sixteenth century. I first locate the problem historically in the conflict between Protestantism and Catholicism. I then summarize the New Testament witness to faith, examine whether the Reformed confessions do justice to this witness, and conclude by suggesting some theological possibilities for a fresh doctrine of faith within the context of a confessional and biblical Reformed theology. Along the way, I raise questions about the relationships between divine action and human action and between Son and Spirit in the event of faith.
2
Põder, Christine Svinth-Værge, and Johanne Stubbe Teglbjærg Kristensen. "Retfærdiggørelse som troens indhold og teologiens norm." Dansk Teologisk Tidsskrift 86, no. 2 (September 18, 2023): 132–57. http://dx.doi.org/10.7146/dtt.v86i2.140682.
Full textAbstract:
Among the Confessions of the Danish Evangelical-Lutheran Church, the Augsburg Confession plays a special role as the one which, together with Luther’s Little Catechism, expresses the Lutheran identity of the Danish Evangelical-Lutheran Church. Among the Augsburg Confession’s articles, article number four has traditionally been considered the center of the entire confession and thus seen as an expression of the basic content of faith and hence also as the norm of theology. If one looks at the later, modern and contemporary Lutheran discussions of article four more closely, they concern above all discussions about how the connection between the content of faith and the norm of faith should be understood. In this contribution, we affirm the importance, depth and contemporary relevance of this discussion and propose an open interpretation that does not reduce Lutheran theology to a matter of either content or norm, but rather asks about the context of content and the limits and possibilities the methods of theology.
3
Nimmo, Paul T. "From confessing to confession: Discerning the season under heaven." Theology in Scotland 26, S (September 11, 2019): 3–16. http://dx.doi.org/10.15664/tis.v26is.1872.
Full textAbstract:
This article poses the questions of whether a specific confession of faith is necessary in the church, and, if it is, how a church might discern when a new act of confession may be required. It approaches these issues by reflecting on the act of confessing and on the work of confession. It argues that it is the movement from confessing to confession that enables the church to discern when a situation has been reached when a new confession is required.
4
Dreyer, Rasmus H. C. "Confessio Tetrapolitana." Dansk Teologisk Tidsskrift 81, no. 3 (June 3, 2019): 205–38. http://dx.doi.org/10.7146/dtt.v81i3.114705.
Full textAbstract:
This article introduces one of the alternative reformatory confessions from the Diet of Augsburg 1530, the Confessio Tetrapolitana (CT). Due to the disagreement with the Saxonian/Lutheran party at the Diet, the German imperial cities of Strasbourg, Konstanz, Memmingen and Lindau delivered their own account of faith written by the Strasbourg theologians Martin Bucer and Wolfgang Capito. The article describes the historical background and the political and theological position of Strasbourg and its envoys at the Augsburg Diet. A structural comparison between CT and Melanchthon’s Confessio Augustana (CA) leads to a detailed summary of the 23 articles and an investigation of the confession’s theological characteristics: 1) Its Biblicism. 2) The vagueness of the Eucharistic article (article 18). 3) The new life of the Christian and 4) the consequences regarding the community as a Christian societas. Through these paragraphs, it becomes clear that The Tetrapolitan Confession represents a typical theology of the Humanist reformation movement. On the one hand, it resembles the theology of Melanchthon in CA and the early writings of Zwingli, yet on the other hand, it differs from Zwingli’s confession of The Diet of Augsburg, his personal confession, Fidei Ratio. Thus, CT is an expression of Bucer’s theological standpoint, which is again rooted in the Strasbourg Humanist milieu with its Zwingli-inspired urban reformation theology. The article ends with a brief study of connections between Bucer and the Danish reformation both in terms of personal relations and theological similarities.
5
Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.
Full textAbstract:
The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.
6
Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
Full textAbstract:
The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
7
Ziegler, Philip G. "Nisi per Spiritum sanctum—The Holy Spirit and the Confession of Faith." Journal of Reformed Theology 8, no. 4 (2014): 347–56. http://dx.doi.org/10.1163/15697312-00804002.
Full textAbstract:
The confession of faith in the lordship of Jesus Christ may be considered the originary practice of the Christian life. As such it recommends itself as a primary site at which to investigate the relation between the agency of the Holy Spirit and human activity. Focusing on 1Cor. 12:1–3, which identifies the act of the Spirit as the sine qua non of Christian confession, we examine its importance within the theological setting of Paul’s apocalyptic gospel in order to illumine classical Reformed debates about the nature of faith and ‘effectual calling’ in relation to the act of publicly confessing faith in Christ. Recognition of the Spirit as the present power of God’s eschatological reign, militant to shape reality, to win and secure faith, and to move women and men to a free creaturely acknowledgment of the same, proves essential to understanding the act of confessing the faith.
8
Engelbrecht, B. J. "'n Nuwe ekumeniese geloofsbelydenis?" HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 72–85. http://dx.doi.org/10.4102/hts.v43i1/2.5727.
Full textAbstract:
A new ecumenical confession of faithRecently theologians, church leaders and even churches from all over the world expressed the desirability of a new confession of faith, preferably an ecumenical confession. The Reformed Church in America proposed a new confession with their Song of Hope. They still maintain large parts of their 16th century reformed confessions but the following motives played a role in their desire for a new confession:• The necessity to correct the existing, 'old' confessions in the light of modem scientific Bible-research, e g on the doctrine of predestination.• The need for additional confession-pronouncements on modern-day issues and experiences, unknown to the church in the 16th century.• The desirability of a new form (language) to communicate with modem man.• The sensitivity of the churches of today towards church-unity and the trends living in the oikouménè, e g their social awareness.We then proceed to treat the motives why a reformed Church überhaupt needs and forms a confession. In the light of these motives the question arises whether our Church really needs a new confession today; is the exposition of the existing confessions in theology, catechesis, preaching and modem church-hymns not enough to translate and communicate the existing confessions to modem man and to address modern-day issues?
9
Приходько, И. Г. "Andrew Libadenos. Confession of Faith." Метафраст, no. 2(4) (September 15, 2020): 49–77. http://dx.doi.org/10.31802/metafrast.2020.4.003.
Full textAbstract:
В статье даётся описание жизни и творчества византийского автора Андрея Ливадина, который жил в Трапезундской империи в XIV в. Особое внимание отводится биографии византийского автора, изложенной на основании труда греческого ученого О. Лампсидиса; описывается литературное наследие Ливадина с указанием изданий и общей характеристики его трудов; приводятся сведения о причине, времени, языке и содержании «Исповедании веры» Андрея Ливадина и дается комментированный перевод с древнегреческого языка данного произведения. The article describes the life and work of Andrew Libadenos, the Byzantine author who lived in the Trebizond Empire in the XIV century. Special attention is paid to his biography, set out on the basis of the work of the Greek scientist O. Lampsides; describes the literary heritage of Livadin, indicating the editions and general characteristics of his works; provides information about the reason, time, language and content of the «Confession of Faith» by Andrew Libadenos and provides a commented translation of this work from the Ancient Greek language.
10
MATOS, ALDERI S. "The Guanabara Confession of Faith." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art8.
Full textAbstract:
The Guanabara Confession, an early statement of the Reformed faith, was written in “Antarctic France,” a sixteenth-century French colony in Rio de Janeiro, Brazil. After the discovery of Brazil in 1500, Portugal was slow to protect and settle its new territory. Only in 1549 did the Portuguese crown take direct control of its South American domains by appointing the first governor general. For decades other European nations had set their eyes upon the new land and its natural resources. Among those nations was France, whose ships came continuously to the Brazilian coast in order to smuggle dyewood and other products.
11
Ives, Rich. "The Faith Healer's Secret Confession." College English 54, no. 5 (September 1992): 585. http://dx.doi.org/10.2307/378157.
Full text
12
Chung, Lee Oo. "ONE WOMAN'S CONFESSION OF FAITH." International Review of Mission 74, no. 294 (April 1985): 212–16. http://dx.doi.org/10.1111/j.1758-6631.1985.tb02577.x.
Full text
13
Kolb, Robert. "Kurshalten im Konflikt: Die an Wittenberg orientierten Siebenbürger Bekenntnisschriften und ihre Begutachtung an deutschen Universitäten (1557–1572)." Journal of Early Modern Christianity 8, no. 1 (April 14, 2020): 71–88. http://dx.doi.org/10.1515/jemc-2021-2005.
Full textAbstract:
Abstract Groups of pastors in Siebenbürgen issued three confessions of faith between 1557 and 1572 – the Consensus Doctrinae (1557), the Brevis Confessio (1561), and the Formula pii consensus (1572) – in which they defended their view of the Lord’s Supper in line with Wittenberg teaching against medieval teaching and against challenges from Swiss Reformed theologians. These documents reflect both conditions in Siebenbürgen and the streams of thinking in the wider environment of Luther’s and Melanchthon’s followers. The Brevis Confessio was published with memoranda from four German universities and letters from several theologians supporting its formulations. The first two documents largely tend toward Luther’s expression of the doctrine of the real presence, while the third uses language employed by both Wittenberg teachers, avoiding controversial expressions. This last confession strives toward consensus among the followers of the Wittenberg preceptors.
14
Heinämäki, Elisa. "Reexamining Foucault on confession and obedience: Peter Schaefer's Radical Pietism as counter-conduct." Critical Research on Religion 5, no. 2 (May 7, 2017): 133–50. http://dx.doi.org/10.1177/2050303217707246.
Full textAbstract:
This article engages with Michel Foucault’s idea of confession as the central Christian strategy of subjection or subjectivation and the link he proposes between confession and obedience. The article also wishes to show how confession can become counter-conduct. I apply Foucault’s conceptions to early modern Lutheran confessionalism, elucidating how the confessional apparatus of the orthodox Lutheranism of seventeenth- and eighteenth-century Sweden strived to mold obedient subjects who are able to conduct themselves. I also examine the transformation and overthrow of these subjectivation techniques in Radical Pietism, analyzing a dissident confession of faith by the Radical Pietist Peter Schaefer, who exemplifies perfect subjection, constituting himself as a perfectly obedient subject, and yet a failure of subjectivation in the sense of submission, insofar as for him, obedience becomes a strategy of empowerment.
15
Fergusson, David. "A subordinate standard: Where next?" Theology in Scotland 26, S (September 11, 2019): 41–54. http://dx.doi.org/10.15664/tis.v26is.1875.
Full textAbstract:
This article presents seven theses about the status of the Westminster Confession of Faith (WCF) as the subordinate standard of the Church of Scotland, charting the nature of the problems the church has had with the WCF, (ultimately unsuccessful) attempts to accommodate the views of those who took issue with it, and renewed efforts in recent years to revisit the confessional identity of the church. It outlines the functions of the WCF, considers some possible ways forward, and looks forward to a renewed appreciation of the confession.
16
Trihandarkha, Daniel. "Christian Confession of Faith, Then and Now." SIAP: Jurnal Teologi dan Pendidikan Kristen 10, no. 2 (December 20, 2021): 35–46. http://dx.doi.org/10.55087/siap.v10i2.3.
Full textAbstract:
Confession of faith is part of the tradition in the ecclesial life of believers. We now know The Apostle Creeds which are predominately used in Protestant Church in Indonesia has gone through long stories and journey until it reaches what we have now in Indonesian language. Confession of faith is slightly different because they were made in the different times and different challenges compared with Apostle Creed. This writing will explore the foundational understanding of why confession of faith is necessary in the time of reformation only-the reason will be explained later. How it was and how it is now in the life of believers? We will see the biblical basis, and how it influenced the formulation of the Confession of Faith. Finally we will see the ever present relevance for all of us now.
17
TSAKIRIS, VASILEIOS. "The ‘Ecclesiarum Belgicarum Confessio’ and the Attempted ‘Calvinisation’ of the Orthodox Church under Patriarch Cyril Loukaris." Journal of Ecclesiastical History 63, no. 3 (June 20, 2012): 475–87. http://dx.doi.org/10.1017/s0022046912000668.
Full textAbstract:
The Calvinistic Confession of Faith written by the patriarch of Constantinople, Cyril Loukaris, is considered to be the most important product and at the same time the manifesto of the attempted union of the Protestant and Orthodox Churches. Presenting evidence which has been neglected in previous research, this article aims to revise this communis opinio by demonstrating that the book that was actually meant to become the theological foundation for the envisaged union was in fact the Ecclesiarum Belgicarum Confessio, a bilingual (Latin and Greek) publication (1623, 1627, 1648) containing the Βelgic Confession, the Heidelberg Catechism and several canons of the Synod of Dordrecht.
18
Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.
Full textAbstract:
Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.
19
Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.
Full textAbstract:
Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.
20
Tarigan, Jekonia. "Remove the Stumbling Blocks An Overview of the Concept of Oneness of God in Christianity and Islam as a Challenge and a Way for Interreligious Relation between the Two Religions." Journal of Asian Orientation in Theology 04, no. 01 (February 25, 2022): 59–78. http://dx.doi.org/10.24071/jaot.v4i1.3536.
Full textAbstract:
Confession of faith is one of the most important part of religion. In Christianity’s confession of faith it is clear that there are mentioned what so called as Trinity in which Christians proclaim their belief to God the father, Jesus Christ and Holy Spirit. On the other hand, Islam have confession of faith in which they proclaim the oneness of God which is known as Tauhid. However, in the context of inter-religious relation between Islam and Christianity, their confession of faith often open a discussion even debate. Therefore, the Christian belief in a triune God and the deity of the Prophet Jesus are a serious “stumbling block” in dealing with Indonesian people in general and Islamic societies in particular. Concerning Islam, another question that immediately arises is, whether there is any interpretation which able to broke the ‘stumbling block’ or actually it is untranslatable of religion that should be accepted and honored? This kind of questions will be discussed in in this paper because the effort to remove these ‘stumbling block’ and built more harmonius inter-religious relation between Christian and Islam is both side duty.
21
Fesko, John Valero. "Arminius on Justification." Church History and Religious Culture 94, no. 1 (2014): 1–21. http://dx.doi.org/10.1163/18712428-09401001.
Full textAbstract:
Much attention has been drawn to Jacob Arminius’s (1560–1609) views on predestination, especially given the eventual rejection of those views by the Synod of Dort (1618–1619). However what some may not realize is that Arminius’s doctrine of justification, especially as it relates to the role and function of faith, was also a source of contention. Historically Reformed theologians viewed faith as purely instrumental in justification, whereas Arminius construed it as foundational. The difference between the two positions can be illustrated in the difference between two prepositions: justification per (through or by) faith vs. justification propter (on account of) faith. Arminius’s views were subsequently rejected by three Reformed confessions, the Canons of Dort, the Irish Articles (1615), and the Westminster Confession (1647). This essay therefore argues, pace much of the recent literature on the subject, that Arminius’s doctrine of justification is Protestant, in that it is not Roman Catholic, but it is not Reformed according to the definitions set forth by its historic confessions—this is a historical judgment, not a dogmatic one.
22
Nalewaj, Aleksandra. "Janowe wyznania wiary w ujęciu Prospera Grecha." Ruch Biblijny i Liturgiczny 58, no. 3 (September 30, 2005): 191. http://dx.doi.org/10.21906/rbl.595.
Full textAbstract:
Confessions of faith in the New Testament are the Early Church’s reply to the apostolic kerygma, which centre was Jesus and His saving work. The John’s Tradition includes many texts, which in their literature structure and theological content unmistakably indicate the confession of faith. In the Fourth Gospel and John’s Epistels, Prosper Grech has distinguished thirty-two text groups, which can be called formulae of faith in strict sense. The author has classified the formulae according to the following criteria:– verbs that introduce confessions,– Christological titles,– Jesus’ work,– Sitz im Leben of formulae.The Johannine Tradition does not include the formulae on Jesus’ Passion and Death which are so frequent in St. Paul and the Acts of the Apostles because the fourth evangelist represents the high Christology. His ideas are focusing on Incarnation, Revelation and Salvation with a universal dimension. Presence of so many homologies in the Writings of John proves that in the Early Christian era the Christological ideas were developing. In the future, the formulae of faith will contribute to the Credo of the Church.
23
Paczkowski, Mieczysław Celestyn. "Wiara w listach św. Bazylego Wielkiego." Vox Patrum 61 (January 5, 2014): 309–25. http://dx.doi.org/10.31743/vp.3627.
Full textAbstract:
The article is an examination of Basil’s teaching about faith and its importance in his large correspondence. The bishop of Caesarea describes faith as the acceptance of the Gospel, the conviction of the truth of the message, a confession of one’s belief in the Trinity. The Cappadocian emphasizes faith as an acceptance and conviction of the truth which comes from the inspired Scriptures and the teaching of the Nicaea. The confession of faith formulated by the Council of Nicaea constituted the essence of the truth of the Christian faith. The bishop of Caesarea indicates the importance of the baptismal formula for the formulation of the true Christian doctrine. During the baptismal rite the baptizand makes their confession of faith and is thus admitted into the community of the faithful. Basil’s teaching of initiation into the Christian mistery is dominated by his use of the word mean the apostolic doctrines which constitute what the „Great Church” taught and believed. The Cappadocian points to the danger of false and heretical assemblies (parasynagogues) and of the false teachers of the faith. It is presented as a way of knowing God. There is also one important emphasis in Basil’s thought which especially characterizes his view of the human steps in the concrete realization of it: the knowledge of God and faith in Him is manifested in love to God and one’s neighbor.
24
Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (July 30, 2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.
Full textAbstract:
This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach would in fact only hamper lasting renewal in the church.
25
Rich, Antony D. "THOMAS HELWYS’ FIRST CONFESSION OF FAITH 1610." Baptist Quarterly 43, no. 4 (October 2009): 235–41. http://dx.doi.org/10.1179/bqu.2009.43.4.005.
Full text
26
Van Egmond, Peter J. "The Confession of Faith Ascribed to Caelestius." Sacris Erudiri 50 (January 2011): 317–39. http://dx.doi.org/10.1484/j.se.1.102630.
Full text
27
Kaye, Howard L. "Consilience: E. O. Wilson's Confession of Faith." Politics and the Life Sciences 18, no. 2 (September 1999): 344–46. http://dx.doi.org/10.1017/s0730938400021699.
Full text
28
Koning, Jacobus de Wit de. "The Problematic Law-Grace Scheme of the Westminster Confession of Faith and the 1689 Baptist Confession of Faith." Journal of Religion and Theology 2, no. 2 (2018): 26–37. http://dx.doi.org/10.22259/2637-5907.0202004.
Full text
29
Wicaksono, Arif, and Laurens Ruben Sumisu. "Pernyataan Iman Menurut Roma 10:9 dan Relevansinya bagi Kaum Difabel Kategori Tunawicara." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 3, no. 2 (March 12, 2024): 159–74. http://dx.doi.org/10.54592/jct.v3i2.189.
Full textAbstract:
The statement of faith according to Romans 10:9 is a call to confess Jesus Christ as Lord and accept His resurrection from the dead. This verse emphasizes the importance of verbal confession of the Christian faith and belief in the heart in the truth of Christ's resurrection as the basis for salvation. For disabled people in the speech category, who may face communication challenges. In order to find the relevance of this confession of faith to the faith of the Speech Impaired, the author uses a literature study approach. Based on research conducted, confession does not always have to be verbal. Confession of faith can be done in a deep heart and awareness of the universal gift of salvation, not limited by communication limitations. The relevance of Romans 10:9 for the deaf category lies in their ability to experience, express, and celebrate the Christian faith through various forms of communication, while the Church provides support and inclusivity to ensure their safety and spiritual growth.ABSTRAKPernyataan iman menurut Roma 10:9 adalah panggilan untuk mengakui Yesus Kristus sebagai Tuhan dan mempercayai kebangkitan-Nya dari antara orang mati. Ayat ini menekankan pentingnya pengakuan verbal terhadap iman Kristen dan keyakinan dalam hati akan kebenaran kebangkitan Kristus sebagai dasar keselamatan. Bagi kaum difabel kategori tunawicara, yang mungkin menghadapi tantangan komunikasi. Guna menemukan relevansi pengakuan iman ini terhadap keimanan kaum Tuna wicara penulis menggunakan pendekatan studi pustaka. Berdasarkan penelitian yang dilakukan pengakuan tidak selalu harus bersifat verbal. Pengakuan iman dapat dilakukan dalam hati yang mendalam serta kesadaran akan anugerah keselamatan yang universal, tidak terbatas oleh keterbatasan komunikasi. Relevansi Roma 10:9 bagi kaum difabel kategori tunawicara terletak pada kemampuan mereka untuk mengalami, menyatakan, dan merayakan iman Kristen melalui berbagai bentuk komunikasi, sementara gereja memberikan dukungan dan inklusivitas untuk memastikan keselamatan dan pertumbuhan rohani mereka.. Kata-kata kunci: Difabel, Pernyataan Iman, Roma 10:9, Tunawicara.
30
Djone Georges Nicolas, Adolf Bastian Butarbutar, Rosianna Purba, Siesta Napitupulu, and Vroly Ruth Wowor. "Analisis Iman Yang Hidup Dalam Kekristenan Berdasarkan Yakobus 2:17-20." Jurnal Multidisiplin Madani 2, no. 7 (July 31, 2022): 3315–22. http://dx.doi.org/10.55927/mudima.v2i7.828.
Full textAbstract:
The purpose and focus of this research are to analyze the living faith in Christianity based on James 2:17-20. As an approach, the author uses descriptive qualitative methods and exegesis and collects data through the Bible, various journals and books, and documents that discuss and relate to the topic of discussion. For example, confession of faith in Christ, which is limited only to the words that come out of one's mouth, often becomes a stumbling block because it is not appropriate or different from the deeds it shows. As a result, the believer's faith in Christianity is a living faith: faith that is evidenced through acts of obedience to the commandments of God which are believed. In conclusion, if the faith professed by believers is active, the world can certainly see it, not only by hearing about the believers' confession of faith but also will prove it through the lives of believers who practice the word of God that they believe in and want to enjoy. Because something that is alive or has life must have characteristics that can witness its life, as well as faith
31
Schnabel, Eckhard. "DIVINE TYRANNY AND PUBLIC HUMILIATION: A SUGGESTION FOR THE INTERPRETATION OF THE LYDIAN AND PHRYGIAN CONFESSION INSCRIPTIONS." Novum Testamentum 45, no. 2 (2003): 160–88. http://dx.doi.org/10.1163/15685360360623493.
Full textAbstract:
AbstractThe Lydian and Phrygian confession inscriptions dating mostly to the 2nd and 3rd centuries C.E. have provoked less discussion than one would expect. This paper focuses on what was probably the main reason for the pressure to confess sins publicly. A major cause for public confession seems to have been the perceived necessity to reinforce the control of the local god over his or her devotees. The impetus may have been the spreading of the Christian faith in Lydia and Phrygia. It is suggested that the local religious functionaries may have responded by heightening the people's awe concerning the power of the gods, requiring public confessions of specific sins that highlight the frightful power of the gods over all aspects of life, and by requiring the erection of steles in the hope of establishing the permanent loyalty of the people for the god who ruled over the village.
32
Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins." Journal of Theological Interpretation 7, no. 2 (2013): 233–55. http://dx.doi.org/10.2307/26421568.
Full textAbstract:
Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.
33
Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins." Journal of Theological Interpretation 7, no. 2 (2013): 233–55. http://dx.doi.org/10.2307/jtheointe.7.2.0233.
Full textAbstract:
Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.
34
이상웅. "The Eschatology of the Westminster Confession of Faith." Korea Reformed Theology 44, no. ll (November 2014): 152–77. http://dx.doi.org/10.34271/krts.2014.44..152.
Full text
35
Niemeyer, Gerhart. "Christian Faith, and Religion, in Eric Voegelin's Work." Review of Politics 57, no. 1 (1995): 91–104. http://dx.doi.org/10.1017/s003467050001994x.
Full textAbstract:
This article examines three important texts in which Eric Voegelin discusses the Christian Faith. While it is true that one finds no personal confession of faith in Voegelin's works, one nevertheless finds there an extraordinary openess to the experiential truth expressed in Christian Symbols.
36
Bazyk, Dmytro, and Alexander Zavalii. "RECEPTION OF TRYPILLIA HERITAGE IN NATIVE FAITH MOVEMENT OF UKRAINE IN THE CONTEXT OF ETHNO-CONFESSIONAL IDENTITY." InterConf, no. 14(113) (June 20, 2022): 209–19. http://dx.doi.org/10.51582/interconf.19-20.06.2022.019.
Full textAbstract:
One of the topical issues in modern religious studies, requiring a proper coverage, is the study of the Trypillia spiritual heritage perception by representatives of modern neo-pagan religious organizations (usually called in Ukraine as native faith or native beliefs, originally "ridnovirski" from the Ukrainian words "native" and "believe" that identification clearly indicating the autochthonous characteristics of beliefs, customs and rites represented by a particular confession). Today in Ukraine there exist a number of different religious confessions and several communities, which differ significantly from each other in their beliefs and religious practices. Despite the fact that the vast majority of native faith communities in Ukraine are patriotic and nationally oriented, historically there is a certain "chronological paradox", in that the first mention of the name "Ukraine" appears in the Kyiv chronicle in 1187, while officially the process of Ukrainian lands (that time called "Rus") christianization began in 988. Such dissonance naturally actualizes the issue of searching for an alternative ethno-confessional identity in the native faith environment, as the vector of modern native believers religious activity targets at reviving autochthonous pre-Christian beliefs and spiritual values, that is, towards an older chronological retrospective, among which objects quite often there appear the Trypillia spiritual heritage. Trypillia culture (also called Cucuteni-Trypillya) – is a Neolithic–Eneolithic archaeological culture, whose name comes from the name of the village of Trypillya in Kyiv region, it flourished between 5500 and 2750 BCE, was located between the Carpathians and the Dnieper in modern Ukraine, Moldova and Romania (Trypilian culture). The novelty of this work is that for the first time in this research perspective, the issues of both the reception of the spiritual heritage of ancient Trypillia by modern natives of Ukraine and the problem of ethno-confessional identity in the Ukrainian native movement are considered. The methodological basis of our study relays upon the conceptual work of the French philosopher Vincent Decombe (Decombe, 2015, 281 р.). In particular, the concept of "ethno-confessional identity" is a component of the collective identities concept developed by the researcher, i.e. those that formulate answers to the question: "Who are we?". At the same time, this term represents the situation of ethnic and confessional identities integration, which in the context of understanding the religious processes of the native-faith movement in Ukraine do appear as an actual phenomenon of religious life in its inseparable integrity. The research publication highlights the problem through the prism of the most prominent religious confessions and communities in the religious field of Ukraine, which render certain visions regarding their own reception of the ancient Trypillians spiritual heritage.
37
Pitkin, Barbara. "Seeing and Believing in the Commentaries on John by Martin Bucer and John Calvin." Church History 68, no. 4 (December 1999): 865–85. http://dx.doi.org/10.2307/3170207.
Full textAbstract:
John Eck's allegation that those advancing justification by faith alone were themselves finding it necessary to distinguish different types of faith describes accurately the reality in the evangelical movement in the 1530s–1550s. The Reformers' initial clarity and optimism about saving faith is seen, for example, in Article 20 of the Augsburg Confession (1530), which describes the scriptural view of faith as a confidence in God and a certain assurance of God's grace. Moreover, the Confession carefully distinguishes this true faith from both mere knowledge of historical events concerning Christ and from virtuous actions that spring from faith, and does not deign to designate these latter legitimate types of faith. However, subsequent dissension within the Protestant camp over the Law (Johann Agricola, for example), justification (Andreas Osiander, for example), and the sacraments, combined with the continued criticism of those Catholic opponents designated by Eck as “the faithful,” forced the magisterial Reformers to defend and, in some cases, refine their understandings of faith. Missing from Eck's assessment, however, is an indication of how exegetical activity in addition to polemical exchanges might attest and even contribute to this reevaluation. In this regard, the Gospel of John constitutes an especially important area for investigation. Protestant understandings of faith were drawn from and bolstered by Pauline texts, especially Rom. 1:17, 3:28, 4:3–9, and 10:17; Gal. 4:6; and Heb.
38
Dawson, Jane E. A. "Covenanting in Sixteenth-century Scotland." Scottish Historical Review 99, Supplement (December 2020): 336–48. http://dx.doi.org/10.3366/shr.2020.0485.
Full textAbstract:
In 1638 the National Covenant deliberately looked backwards, as well as forwards, by incorporating the text of the Negative Confession (1581). Its authors utilised the patchwork of sixteenth-century covenant ideas by drawing upon religious bonding, confessions of faith and the coronation oath. Deeply familiar actions and gestures were used alongside the words, and especially the emotional ritual of taking a vow with hands upraised. This resonated with the broader identity and culture of protestants as a godly people, who, like the Old Testament Israelites, upheld their covenantal relationship with God by the ‘purity'of their reformed worship and discipline.
39
Petrosyan, Nelli. "Saint Gregory The Illuminator and Canons of Nicene Ecumenical Council." WISDOM 1, no. 6 (July 1, 2016): 131. http://dx.doi.org/10.24234/wisdom.v1i6.73.
Full textAbstract:
The Nicene Creed in the Armenian Apostolic Church is a stricter version of the Christian faith. Christian recites it as a confession of his faith. The article attempts to identify formulation origins of creed partly related with apostolic times. Next is presented, how in year 325 during the first ecumenical meeting convened in Nicaea the high-ranking fathers collected the items of Christian faith and gave the name of Nicene Creed or Creed. Gregory the Illuminator accepted the decisions of the Nicene creed and canonize that Creed in the Armenian Apostolic Church, however, unlike other Christian churches, add his own confession. In addition to that Creed, two more Creeds are canonized and stored in the Armenian Church. All of them express the nature and essence of God and Holy Trinity, which is the foundation and major axis of Christianity.
40
Patasik, Serli. "Theological Study of Worship Singing as A Confession of Faith For Members of The GKI Victori Kehiran Congregation In Jayapura." Journal Research of Social Science, Economics, and Management 1, no. 10 (November 10, 2022): 1622–35. http://dx.doi.org/10.59141/jrssem.v1i10.287.
Full textAbstract:
Song is an integral part of the whole series of worship of the people in worship as a confession of faith, an expression of joy and thanksgiving, surrender and confession of sin. The Church in all its ministries continues the offering of chants in tone and motion, Music has the ability to include people in mystery. But music can also be a trial for man, if God is no longer the center of worship it means that the heart is separated from the heart so that the heart stops praising God and the chants chanted are only for the glory of man. The essence of singing in worship lies in the recognition of the majesty of God as the creator of the universe and the savior for human life. This recognition is experienced directly by all members of the congregation through the availability of natural resources, namely the fertility of the land enjoyed by the entire community, giving birth to a confession of faith thanks to the intervention of God we experienced all of this. This expression of faith is often sung through singing during worship in the form of congregational singing, choir or vocal group and solo. The song itself is located in everyone's heart so the singing is an offering of the tone of life that must be united and confirmed with the offering of the tone of the heart in worship because life is a beautiful song for the glory of God. Qualitative research methods with a triangulation approach are used to find out the extent to which the congregation of GKI Victori Kehiran Satu Sentani members interpret singing during worship as a confession of faith, so that the real singing is a daily pattern of life as a song for the glory of God.
41
Sheerattan-Bisnauth, Patricia. "Confessing Faith Together in the Economy: The Accra Confession and Covenanting for Justice Movement." International Review of Mission 97, no. 386-387 (July 10, 2008): 233–44. http://dx.doi.org/10.1111/j.1758-6631.2008.tb00642.x.
Full text
42
Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, no. 1 (April 20, 2020): 41–98. http://dx.doi.org/10.51688/vc7.1.2020.art3.
Full textAbstract:
Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This article argues that the abiding legacy of the Reformation's Confessional Orthodoxy manifested in the required vows of Westminster Seminary professors and NAPARC ministers.
KEYWORDS: creeds, confessions, catechisms, Reformed.
43
Dimitrova, N. I. "The inn as a place of confession. On a feature of the art world of Dostoevsky." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 80–94. http://dx.doi.org/10.17588/2076-9210.2021.1.080-094.
Full textAbstract:
The object of study of the article is both the place that the word of confession occupies in the work of Dostoevsky and the place in which the word of confession itself is pronounced by the characters of the writer. As a literary form, confession is an inheritor of the Christian tradition, but subsequently the original intention to repent became unrecognizable among many other motives. The article notes that Dostoevsky's secularization of this religious motif took on a very specific form, associated with his famous romantic dream of seeing the world as a monastic dormitory; of uniting the secular and the sacred in order to give a sacred status to everyday life. The article examines the connection between Dostoevsky's confessional word and one of the places where it is spoken - the inn (as well as other drinking establishments). In order to highlight Dostoevsky's idea regarding the functions and goals of drinking establishments in general, the article focuses on his profile as an urban writer. Following is a discussion of specific cases (from “The Brothers Karamazov” and “Crime and Punishment”), in which the word of confession was spoken in a drinking establishment. The fact that the most philosophically saturated part of the writer's last novel is situated in this specific urban space is emphasized. The connection between the word of confession and the dirty inn is seen as part of Dostoevsky's creative experiments, as a test of the “endurance” of intimate, suffering ideas and faith in a completely random environment. This is the proposed explanation for the constant confrontation of the sacred and the profane, which we find in the work of the writer.
44
Joy, Eileen A., and Christine M. Neufeld. "A Confession of Faith: Notes Toward a New Humanism." Journal of Narrative Theory 37, no. 2 (2008): 161–90. http://dx.doi.org/10.1353/jnt.2008.0007.
Full text
45
Braghi, Gianmarco. "Between Paris and Geneva: Some Remarks on the Approval of the Gallican Confession (May 1559)." Journal of Early Modern Christianity 5, no. 2 (November 27, 2018): 197–219. http://dx.doi.org/10.1515/jemc-2018-0006.
Full textAbstract:
Abstract This article analyses the approval of the Gallican Confession during the so-called first national synod of the French Reformed churches, held in Paris in May 1559. The established consensus is that Calvin had a starring role in the adoption of the Confession by the pastors assembled in Paris. The latter are believed to have modified and promulgated the Gallican Confession based on a draft that the former had authored and sent to the synod. This paper will test the hypothesis that Calvin never sent any draft to Paris for approval in May 1559 and that a 1557 Parisian document—the letter-confession Au Roy—was used as the basis for the text of the Gallican Confession. We will also show that in May 1559 Calvin was not opposed to the promulgation of a confession of faith, but to its untimely disclosure and/or publication in print. This article offers a different interpretation of the relationship between Geneva and the brethren assembled in Paris at this crucial stage, and suggests that the categories of agreement/disagreement between Calvin and some French pastors, normally applied to this event, might not be appropriate.
46
Sima, Ana, and Marius Eppel. "Origine socială, rețele confesionale și de familie la elita politică românească din Transilvania. Studiu de caz: deputații greco-catolici și ortodocși (1861-1918)." Anuarul Institutului de Istorie "George Bariţiu". Series Historica 62 (December 30, 2023): 173–200. http://dx.doi.org/10.59277/aiigb/2023.62.09.
Full textAbstract:
"This study analyses to what extent social origin, family and confessional networks influenced the rise and development of the Romanian political elite in Transylvania in the second half of the nineteenth century and at the beginning of the twentieth century. This analysis focuses on the Greek-Catholic and Orthodox laymen and clergymen who asserted themselves in the political life of Transylvania during the studied period. Starting from the unanimously accepted premise that clergymen were gradually replaced by secular politicians (laymen) on the political stage in the second half of the nineteenth century, we aim to achieve the following goals. First of all, we wish to identify the social provenance of this political elite and the decisive role played by the socio-economic background in their advancement as individual actors or as members of a decision-making group. Secondly, we intend to see to what extent belonging to a confession, in this case to the Greek-Catholic and Orthodox faith, was an incentive towards political cohesionin dualistic Hungary. Specifically, we will try to answer a few research questions such as: did confession still serve, in the second half of the nineteenth century, as an invisible bondamong the Romanian political elite? Given the existing structures in the territory, at the level of the dioceses, vicariates and deaneries, could confession ensure a broader and more efficient electoral support compared to other voter activation mechanisms? Last but not least, we will attempt to capture the socio-confessional networks existing at the level of the Romanian political groups, their ramifications in the territory and their ability to support and influence the political leaders’decisions."
47
Tromp, Johannes. "Fidei christianae delineatio brevis by Conradus Vorstius (1620)." Church History and Religious Culture 102, no. 2 (July 4, 2022): 180–200. http://dx.doi.org/10.1163/18712428-bja10038.
Full textAbstract:
Abstract “A Brief Sketch of the Christian Faith,” published in 1632, was written by Conradus Vorstius in 1620, at the request of Johannes Uytenbogaert. Uytenbogaert needed a Confession for the Remonstrant Society he had just founded, and asked Vorstius to assist the committee that was established for its production. Vorstius, who at the time lived in difficult conditions, was unable to deliver a full text, but managed to provide this Sketch, which was subsequently used by Simon Episcopius to compose his famous Remonstrant Confession. Vorstius’s sketch was never intended for publication.
48
McGowan, Philip. "John Berryman’s Last Prayers." Literature and Theology 34, no. 2 (March 2, 2020): 184–205. http://dx.doi.org/10.1093/litthe/frz031.
Full textAbstract:
Abstract This article examines John Berryman’s last two poetry collections, Love & Fame (1970) and Delusions, etc. (1972) as the poetic articulations of Berryman’s intense scholarly engagement with philosophical and theological discourse. In eschewing confessional readings of his work, the article rehabilitates the term ‘confession’ as Berryman understood it: not as part of recurrent and reductive analyses of the Middle Generation but, rather, as a doctrinal node within Berryman’s theological conceptions of selfhood in relation to God and the role of prayer. In addition, this article connects Berryman's late work to theological frameworks beyond Christianity, principally to the work of S�ren Kierkegaard as well as to aspects of Jewish faith, both of which were enduring interests for Berryman.
49
van Vlastuin, Willem. "Confessing the Faith Today: A Fresh Look at the Belgic Confession, written by Allan J. Janssen." Journal of Reformed Theology 11, no. 3 (2017): 334–35. http://dx.doi.org/10.1163/15697312-01103005.
Full text
50
Kim, Yung Han. "The Present Significance of the Faith Confession and Its Application." Studies in Systematic Theology 25 (December 30, 2016): 118–50. http://dx.doi.org/10.24827/sst.25.1.4.
Full text